not left us without balme in this our Giâ—â—ad When the Lord sent his Son out of his bosome to undertake the work of salvation he fitted him a body for that work he is not as a stranger in our land as a way faring man that turneth aside to tarry for a night as one astonied as a mighty man that cannot saves that is he is not as a man that hath no calling no opportunity no wil to meddle he is not aâ— one deprived of power and strength by astonishment but the Lord our God in the midst of us hath been mighty for to save us he hath not broken the staffe and stay of this Nation the mighty man the man of war the Judge the Prophet the prudent and the ancient but hath given us as wise and honorable a Parliament as ever any age since the creation enjoyed and therewith such an Army our adversaries being Judges for piety and justice for prudence and courage as no storie since the dayes of Joshua can parallel their noble heroick acts this Army under God the arm of our Salvation the dread of Rome the crown of this Nation that had not the Lord delighted in us he would not have raised us up such Saviours nor have performed these mighty works for us by such honored instruments he doth not extraordinary things for ordinary ends upon these grounds who after all these considerations professing godlinesse will dare to be so unnaturall as to lay violent hands upon their best friends to violate the bonds of nature of grace to conspire against the lives of such who have fought for their liberties thereby betraying their owns persons with their posterities to certaine ruine to subject both to the servitude of any Imperious Lords or Law-givers rather then to their own who intend them the greatest felicity Oh my soul enter not into their secret mine honor be not thou united into their Assembly said that good Father cursed bee their anger for it is fierce and their wrath for it is cruell It is more honorable in any who apprehend themselves injured to bear with patience rather then to remedy or reform what they conceive irregular by any one act of hostility such may learn of Heathens rather to suffer many then to offer any injuries So saith Socrates upon private discontent upon particular revenge to contrive the ruine of a Nation though themselves perish therewith is prodigious and stupendious wickednesse the event of war is uncertain but this is certain if that work which these would overturne bee of men it will of it self come to nought but if it be of God it cannot be overthrowne and they shall bee found fighters against God Besides more is lost by spoyl in one yeers war then would be in many yeers due observance of the just commands of State although to some personall prejudice It is reported that when Aristides perceived the ill effects of some differences which arose between Thâ—misteelâ—s and himself to compose them he 〈…〉 by this argument we are not mean in this Common 〈…〉 will prove no small offence to others disparagement to our selves and prejudice to the publick Iâ— we must needâ—â—â—rive 〈…〉 contend who shall exâ—ell 〈…〉 It were a 〈◊〉 to 〈◊〉 Christians if the Gospel should not teach us better Oâ— thee we did convert our reasonings into reâ—â—dies our 〈◊〉 into â—â—ty The envy of Ephraimâ—â—all depart and Judah 〈◊〉 no more veâ—Ephraim the adversaries to both shall bee 〈…〉 and the stick of Ephraim and of Judah shall be one 〈◊〉 in the hand of the Lord In these divided and distracte◠〈…〉 grace of the heart the holinesse of the life appears in the 〈◊〉 studious desire and diligent endeavour to make peace â—o maintain the unity of the spirit in the bond of peace there is but one God one Faith Oh that there were in us one heart it is a sad token that the Lord will see an idol shepheard over the land or leave such to that tyranny and bondage which shall be worse to them then Prelacy and if the staffe of bonds continue broken by as if we stil divide in our opinions in our affections and wound each other with the tongue and with the pen which wounds are sharper then swords we may justly fear and must expect a more smarting scourge then ever we yee felt a Kingdome divided against it self a Parliament an Army a People divided how can they stand Remember the miseries of the Palâ—tinate of Germany how civill discords and disagreements in matters of Religion exposed them to thirty years wars and miseries thereby Oh that we were wise to know in this our day the things of our peace Why did the Lord Christ die to reconcile us who are but a remnant preserved from death reserved to life to eternity and shall we bite and devour and destroy each other the Lord give us humble and self-deâ—ying hearts that we may not seek our own but the things of Jesus Christ The Lord is now shaking heaven and earth and what befell the civil Sâ—me of Rome Pagan shall befall the State of Rome Papalâ— All Magistratical all Ecclesiasticall all authority opposite to Christs Ministeriall Sâ—epâ—er must and shall be thrown downs All Kings Princes and States in this last age shall be subjected to the Government of our Lord Christ or perish Therefore bee silent all flesh at the presence of the Lord because the day of the Lord is at hand a day of darknesse and darkenesse because the way of the Lord is in the whirle-wind his footsteps in the mighty waters out of a Chaos the Lord framed heaven and earth out of confusion and irregularities hee can extract peace and order The greatest mercies arise from the most hopelesse beginnings a dead people shall bee a glorious Nation Faith subdueth Kingdomes conquereth the hearts of mutinous men Therefore pray for the good and for the peace of England O let them prosper who love it For our Brethren for our Companions sake Pray that peace may bee within the walls and prosperity within the palaces of the Nation Because of the House of the Lord our God let us seek the good of England in the peace whereof is our peace the peace of our pretious wives and of our dear children Oh that fatall simplicitie which is in our hearts whereby we wrangle our selves into blood whereby we countenance and by our divisions confederate with apparent enemies against reall friends against those who are Hujus Reipublica Restitutores as was said of Valeâ—tinianus sanctorum refugium Oh the senslesse stupidity of this Malignant generation who are like those Pears that Solinus speakes of which although they be wounded yet cannot be awakened Oh the horrible ingratitude of this Nation to the Lord about to deliver it from bondage to conduct us into Canaan and because of some disappointments some difficulties wee murmur and rebell against those raised up by God
yet they cannot assure themselves or others that they have not failed in one circumstantiall thereabouts wherefore it is against all justice and reason that humane laws subject to defects and errours should binde absolutely as divine commands do we see all Law-makers are 〈◊〉 in their acts to impose their Lawes with restrictions or amplifications to interpose interpretations and modifications their lawes being subject to ambiguities Hence humane laws should be administred with indulgence to those that 〈◊〉 in some especiall case or ambiguity of conscience and 〈◊〉 reason may allow a dispensasion as in case the end of the law be not violated in case such breach be without just offence to any and lastly in case it be without contempt of that authority prescribing and ordaining that laws in such cases the Magistrate may yea must indulge or he is Tyrannicall Suppose a Magistrate commands in time of Warre that no man upon paine of death open the Gates of a City to any person if after this strict order some eminent and well affected Citizen should desire admission and the Gate should be opened to let in such a person no danger being eminent and no perill like to invade the whole by the security of this part of the body here is a violation a breach of the latter and Grammaticall construction of the law but without the breach of conscience without the contempt of authority without just offence or dammage to any without breath of the equity the sense and the end of that law which was that the City and every part and member thereof be pâ—rserved in safety in which case such a person cannot in justice suffer Fundamentall lawes respect punishment only 〈◊〉 because so good so just a law is disobeyed and that end thereby intended is frustrated Obedience only is 〈◊〉 and ultimately respected therein because without it the foundations would suddenly be out of course wherefore those commands of the magistrate that tend to the necessary good to the absolute preservation of humane societies iâ— peace piâ—ty and justice those commands are primitively divine formally good finally lawfull and cannot be violated without sinne although the Magistrate should define no penalty impose no punishment upon such transgression the law in these cases respecting due obedience in full satisfaction to the justice thereof rather their submission to the censure subjection to the punishment inflicted in case of wilfull disobedience and obstinace violation Fourthly That the Grounds Rules and Foundations of Justice must be of things lawful possible to be observed within our power and tending to general good to order and peace to liberty and stability Hence those acts in some persons cases and times unlawfull and unjust the same in other cases and thries may truly be proved just è contra 〈◊〉 acts in some persons cases and times just may in others be unjust Shines who cursed and abused David his act was treasonable an act 〈…〉 â—â—serving death by the law of God and man yet upon his submission David not only promised him pardon but by 〈◊〉 and covenant solemnly engaged before God to passe by the fault to take off the punishment of this sinne which 〈◊〉 upon better consideration and more serious thoughts he and that without perjury broke giving an absolute charge and command to Solomon his sonne to put Shimei to death and hold him no longer guiltlesse which decree Solomon accordingly did execute returning all the wickednesse of Shimei against David upon his owne head Joab was a man of bloud a man deserving death yet 〈◊〉 was forced to indulge him so farre in his sinne as to continue him in his honour untill the Lord tendred an opportunity and gave him power to be avenged on him to the â—â—most Such Oaths Covenants Protestations and Declarations â—â—deliberately and rashly made such honour and indulgence 〈◊〉 iâ— conferred or continued to Delinquent persons deserving death condemned by the decree of God such oaths are 〈◊〉 justly broken then with justice and honour to God or 〈◊〉 and respect to a Republick they can be kept If a man should sweare to save the life of a murtherer such an oath not onely may but must be broken because the Lord hath positively determined that no satisfaction shall be taken for the life of a murtherer neither can the land be cleansed from bloud but by the bloud of him who shed it The inconsiderate 〈◊〉 of making and taking what cannot possibly and without sinne be performed must solemnly and seriously be repented of before the God of Heaven by States and by private persons Such circumstances may intervene which may render that oath unlawfull which at first was lawfull impossible to be kept which before was possible and in such cases the Lord doth disingage us and the binding power thereof doth cease Oaths are conditionall as was Abrahams servants the oath of the Spies to Rahab of Solomon to Adâ—nâ—jah and binde not unless that condition be performed If a State do binde themselves or others by an oath to defend the Person and power of a Prince maintaining Religion and Justice preserving their Lawes and Liberties this oath must be kept the Prince performing those conditions but in case he be a profest enemy to Religion an Adversary to Justice and by no wayes of love or favour can be gained to Patronage the Lawes and Liberties of his People but still he plots and conspires against the lives of those that are most loyall most faithfull such oaths are no longer binding It is absurd against all reason the light of nature the laws of Nations to imagine that any oath should binde a People to deliver their Sword into a Tyrants or Murtherers hands when they know it is desired only to murther them or to be avenged upon them Such oaths as cannot be kept with the Peace and stability of Nations all Casuists acknowledge leave no obligation upon the conscience because Reason and Rule is the bond of Justice The Covenant was only a civill bond wherein we engaged out of respect to the publick peace and safety of the Nation Is the Nation by any one act in hazard Nay â—s not this peace rather secured have not the Parliament wisely layed the Axe to the root of our distempers Plutarch reports of Lysâ—nder that he cared neither for promise or oath longer then they would serve the accomplishment of his owne ends Did not Cbarles the ninth of France the same and what History can Parallel the Acts of the late KING herein better one should perish then a Nation Maâ—asses bloud-guiltinesse reflected upon all Israel indulgence to any deserving death layes a foundation of future miserie and emboldens that delinquent in his impiety No politick law in a Kingdome must dispense with the Positive Law of God that Law enacted by himselfe for the preservation of humane societies from violence He that sheddeth bloud by man shall his bloud be shed by man not by a private person but
ad exemplum that 't is a corruption in those kingdoms which favour the vices of any person noble oâ— ignoble that 't is a servill State wherein the nobility is either so timerous or so besotted with affection or favour to a bad King that they will rather indulge him in vice or tyranny then be perswaded to discharge their duty and conscience to God or good men that Princes themselves are very unhappy beyondall men might they be permitted to do what they list and none be admitted to censure them To conclude this Argument where there is a good cause where there is sufficient authority what difficulties should discourage that heart weaken that hand faithfully set skilfully exercised in the Lords service what said Nehemiah wheâ— his enemies plotted and his friends feared shall such a man as I flee saith hee Who is there that being as I am a publick person called to so publick a work wherein the Lords honour is so much concerned would goe into the Temple to save his life I will not goe in The Lord to encourage Zorobabel in his service against all opposition tells him that he would be a wall of fire round about Jerusalem unwalled and the glory in the midst of her a wall round about for security for protection of fire to the destruction of all her enemies that should rise up against her and in the midst should not only be his glory presence and power to strengthen to encourage their spirits but to present and render their persons and actions amiable and honorable to the world to Angells and to good men Oh that the spirit of life from God may enter into the body of this State that this Parliament once so interested in the affections of the people generally whose hearts were pinned upon their lips whose purses and lives freely were engaged for them may by their last actions recover their lost honors It was said of Brâ—tus Nemo primum contemptior Romae suit Nemo minus postea It was a pretious speech of his who being demanded by a Prince the yeers of his age hee answered but forty five when he was indeed seventy five from the time of his naturall birth because saith he Annos mâ—â—tis nunquam vitâ— nominabo those yeers spent in the service of the world the flesh and the lusts of his own heart wherein hee was a slave to sin to self and lived without Christ hee esteemed not in the number of the yeers of his life hee called them the yeers of death wee should not account our selves really alive untill wee live to the honour and for the service of the Lord Jesus Christ Oh that every member of this House did act his part faithfully sincerely as member of a new elected Parliament as a member of the body of Christ as a new man Non sumus noti nisi â—enati such as act conscionably for God shall bee had by him and his Saints in everlasting honour hâ—â— will not forget their labours not their hazards nor their love yea the posterities and families of such as stand in the breach who repair the wasts of former ages who restore the foundations of future generations shall bee had in precious esteem as a blot of eternall infamy will remain upon those noble or ignoble who disowne the Lords service and pluck their shoulders from his yoak To encourage you therefore in this honourable service for God and the Cities of our God let the eye of your faith bee intent upon these four considerations as grounds of present and future confidence 1. Those State-miracles and great wonders which the Lord of Hoasts hath done in and for this Nation and by this Parliament the mercies wee have received although the fruits of faith and prayer yet have exceeded infinitely our thoughts imaginations but the greatest mercies are yet to receive precious was the faith and strong was the argument of that woman If the Lord would have destroyed us would hee at this time note that have shewed us all these things It 's my argument I think 't is invincible one mercy is an engagement unto another in falling thou shalt surely fall it was a Divine prediction 2. Though the sins of the Land be many yet the Lords controversie is not at this time with his Saints but with the inhabitants of Babylon whatever the sins of the Saints be he will pardon will save his servants but ruine his enemies Israel hath not been forsaken nor Judah of his God of the Lord of Hoasts though the Land was filled with sin against the holy one of Israel this is the time of the Lords vengeance but he wil render unto Babylon her recompence Wee live in that period of time wherein time shall have end or be no more in that sense that John meant it the time of the rage of the enemies the reign of Antichrist The Kingdomes of this world shall be the Lords and his Christs his enemies shall be his foot-stool and the pride of all opposite glory shall be stained the heavens and the earth shaken that the Lord may overthrow the thrones of Kingdoms and destroy the strength thereof The most high God rules 〈◊〉 the Kingdoms of men and times thrones and Dominions are his prerogative they have their periods unto a time or times the dividing of time and then the judgement sits this time is at hand 3. Should the Lord prosper his enemies himself should be the greatest loser and suffer most in his own honour For 1. These enemies would blaspheme his name and tyrannize the more over his Saints who should be as sheep appointed for the slaughter they would reproach the footsteps of the Lords anointed and in derision say Where is now their God they would with despightfull heart confederate to their ruine and conspire to cut them off from being a Nation that the name of Israel may be no more in remembrance their sword wil make no distinction between a Presbyterian and an Independent if the image of God bee in either it is his grace which they despise but the Lord who hath reproved Kings will also Princes for the sakes of his servants 2. The Lord should lose the honor of the high praise of the Saints how can they sing the Lords song under captive enemies The Lords sacrifice is an abomination to an Aegyptian for a time he may suffer Aegyptians to oppresse and Assyrians to rule with rigour but when the Lord by these afflictions hath humbled their hearts refined them and fitted them for deliverance ingaged their spirits in his service what men or powers now stand in opposition to interrupt the motion of his grace even the greatest mountains shall melt before him his name shall be then known unto his adversaries and the Nations tremble at his presence 4. And lastly The Lord hath prepared a remedy to administer proportionable and sutable to our disease hee hath
Member of Parliament or to any Person indempnified thereby for any demer it since this Session or to any receipts of mony out of the Publike Treasure A cause as much your Honours as mine 〈◊〉 Jesus Christs rather then either yours or mine 〈◊〉 might be finished in four houres time in a select Câ—â—mittee if once appointed for Audience thereof which in 8 years space I never could obtain although some Honorable Members have expressed their deep seâ—sâ— of the extremity of my oppression that prejudice which I have sustained by this delay and therefore I beleeve it impossible that so just a cause should miscarry in the hands of so just a Parliament My earnest prayer for your Honours shall bee that the splendor of this Representative may by the highest Acts of sincere Reformation of Religion of impartiall Administration of Justice dazle the eyes of all Europe that your Power and greatnesse thereby may bee rendered formidable to all your adversaries Domestick and Forain by Sea and Land in England and Ireland that the people of these Nations by your Pious Prudent Righteous and Resolved indeavours may be assured ut Pacem summam obtinebimus in Patria cum ipso Deo nobis inter not ubi nullum erit bellum nulla contradictio which is the hearts desire of Your Honours in all humility devoted in the highest Services for the Gospell ENO GREY To his Excellency THOMAS Lord FAIRFAX Lord Generall of all the Parliaments Forces in England and Wales And the Right Honourable OLIVER CRUMWELL Lord Lievtenant of Ireland Commander in chief of all the Parliaments Forces there With the Generall Councell of Warre Grace Mercy and Peace be Multiplyed Right Honorable and Honorable THe hearts of such who truly fear the Lord in this our Israel cannot but be towards you who have jeoparded your lives to the death in the high places of the field what Titus acknowledged in his success against Jerusalem the same may we in yours Deâ—s vobiscum in liberandâ— hoc regnâ— pugnavit he who hath called you unto fitted you for this service hath united your spirits mutually to affect to effect one end that you are ut manus ut mens Angliâ— as Hector Aenâ—â— of Troy whereby the Publick hath gained much both Peace Liberty although your selves as yet little for magis morâ—â— quam mummorum causa doe you ingage England unworthy the affections of such Worthies this Generation much degenerating that should you respect the opinions of man concerning you more then the affection of God unto you who observes all men all things a heathen but a speach becomming a Christian you would repent of all that good afforded them But whatever is the estimation of the world you are the glory of God in his Churches apud deum major est qui melior ille melior qui in virtutibâ—â— praestat The Crown of his Saints yea Sanctorum amor deliciâ— Luther tells us there be Miracula Ocularia and Auricularia Ages to come will admire our mercies in such renowned instruments should we unworthily forget you or your acts which deserve to bee had in eternall 〈…〉 not wee of this Nation variable in our affections 〈…〉 in our judgements wee could not but honour 〈…〉 your Physicall Prescriptions upon the Prudentiâ—â—â— Observance of the Causes 〈◊〉 and Pâ—ognost it is of the Malady of this State for spent by the Kings evill administred in the most desperate Paroxysm of our great Body Politick effectuall through the Lords blessing to the absolute cure of the Nation the Remedy being powerfull not only to remove what at present doth distemper this State but to prevent what in future may occasion a Perillous Relapse ut â—â—hil defiâ—it quod ad salutem sufficit These acts of your doe publish your Honours your Humilities doe crown your Graces thereby you deserving rather then desiring the praise of your vertues your vertues And because your Prudence as well as your Courage the wise and Omnipotent God hath prospered to the healing of the Nations I shall humbly beseech you to improve both for the advance of Religion in the power and purity thereof and maintenance of Justice amongst us â—â—â—gal the evills threatning this Nation in the deformation of the one or in the Non or Mal-administration of the other may he prevented and removed The Lord beat your enemies as smal as the dust and stamps them as the mire of the street give you courage to pursue them and not to turn again untill you have consumed them the Lord be the shield of your help the Sword of your Excellency that by his strength you may run through a Troup by his help you may scale a wall that your feet may be 〈◊〉 Hinds feet and a how of Steel be broken by your Arms the Eternall God be your refuge and underneath you be his everlasting Arms that the Enemy may be thrust out from before you in England in Ireland that he may say destroy them that you may return from Ireland with as many victories by your Armies as good security to your persons as much rejoycing to your friends as great confusion to your Enemies as you did from Scotland that all there all here all elsewhere that do conspire agaist you even the multitudes of the great and â—ervible ones may be as chaffe that passeth away and perishâ—â—â— in an instant sodainly as the Lord hath said so prayeth Your Honours humble Servant in the service of the Lord Jesus Christ Eno. Grey To the Reader Courteous Reader THe Health of our Body Politick is preserved by our Laws the ligaments of all civill Societies when grounded upon the infallible Principells of Equity the intention of Parliament and Army in their late transactions I know many that feare the Lord and conscientious of their wayes are much dissatisfied in their judgements about the proceedings of both yet I fear self-love and self-interest perturbates the minds distempers the affections of too many who demurre and scruple against apparent reason unto publick prejudice Had wee a sense of the last years judgment in our punishment from Heaven by unseasonable weather the effects of which wee are like to feel many years upon the Land and cry of the People for a King we would now hold our peace at the presence of the great God and suffer our lips no longer to sin nor our mouths to speake foolishly It is our duty to stand upon our Watch-tower to observe the motions of Divine Providence in the mutatiâ—â—s it the 〈◊〉 in this last age wherein all promises and Prophecies shall be accomplished the integrity of Noah consisted in his sidelity in his Generation when degenerate and our sincerity is discerned by a pious temporizing I hate these who have lascivientia ingenia wanton wits and mercenary soules who Mancipate their judgements to the opinions and Errors of others because great in person and power As I would abhor to justifie the wicked so would I
case and what the perill of State when the King whom 〈◊〉 bonds would have bound as Oaths before had not his Paroll now did not who in treating for his Liberty plots our destruction let all that are impartiall judge if under restraint he acted against our lives and the life of the whole yet seceretly and subtilty upon the pretence of Peace of condescension what would he have done if at liberty who lived who dyed the same I hope this will satisfie men of unprejudiced minds he was a wise Statesman who said England is a strong body which can never dye unlesse it kills it self to dâ—vide among our selves will produce infallible ruine in folly and fury we may wound the Nation but it s beyond our Art or the skill of Angels and men to heal it such may the contusion be I could not in Honour in affection but own their persons whose caâ—se I plead who are the supports each of others Power and dignity the Crown and Glory of this Nation by whom next under God we injoy our Liberties our Tranquillities and in hope that thy duty to them will answer their affection to thee and that the unworthy Author not worthy to be numbred with the Saints and the least of all Gods mercies shall injoy one blessing hereby I include thee in an Epistle with them and conclude my self Thine in and for the Lord and his Service ENO GREY Vox Coeli Containing Maximes of Pious Policy RELIGION is the best reason of State the strongest pillar of a Common-wealth and must be the rule of all Government Divine and Civill the Word is the mensura mensurans There is the measure of a man which is Angelicall a Apostoll call a There is the number of a man which is Traditionall a Diabolicall a because it is besides or against that rule which is Theopneumaticall a If States rule by measure and not by â—mmber then do they order their wayes so as to please the Lord and thereupon may expect their enemies to be as peace with them Pure worship is the sanctuary of strength and Saints the strength of Governors In the deformation thereof the earth mournes a curse devoureth the Land The transgression therof being heavy upon the inhabitants by Sword Famine and Pestilence a In the Reformation of Religion from the very day it begins all curses are turned into blessings a how 〈◊〉 against Jerâ—boam a how Asa a Jehâ—sâ—phat a Hâ—â—â—kiah a and Josiah a upon the ground prospered Divine Histories manifest In the advance of Reformation Christian Magistrates should be the chiefest instruments being furnished with power from heaven with a foursold authority to that end 1. A Restrictive authority a power of restraint in things pertaining to the outward man a the word signifies a possession of restraint all great and grosse sins against nature against Gods Law the Magistrate must restrain what the sin and punishment of Ely was is not unknown a Whatsoever is apparently sinfull in the worship of God to provoke the eyes of his glory a is prejudiciall unto the externall Communion to the civill peace and to the peculiar liberties of Churches such offences the Magistrate may inhibit he must restrain a and without the exercise of this power all sin all misery all confusion would fall upon Churches upon 〈◊〉 inevitably a Parents a and Masters a have this power granted them of God Therefore Magistrates have it much more they a being the Fathers and Masters of all Families under their civill jurisdiction 2. A Vindictive authority a power to inflict civill censure or due punishment sutable to the violation of Gods Law in cases momentall and prejudiciall to the honour of heaven Thus Idolatry a sin against the first Table is to be punished by the Judge a aswell as Adultery a sinne against the second Table a thus also blasphemy a against God this also Sabbath breaking all these sins are to be punished by him a and without the exercise of this power the wrath of God cannot bee kept off Kingdoms or States This argument is â—â—ged by Nehemiah who telleth us that a meet externall and Politicall observation of the Sabbath doth prevent or divert the wrath of the God of heaven a The Magistrate hath the Civill sword committed unto him from heaven to punish and to be a terror to evill works All evills indifferently whether Morall or Theologicall Civill or Sacred which are grosse and apparent evills against the glory of God for so far as he is to encourage good he is to discourage evill but he is to encourage all and to be a terror to no good works And therefore so for is he to discourage all evil and to encourage â—o evil works 〈◊〉 a and Masters a have received this authority from Christ in their families he that 's over all families hath not lesse power then hee that is confined to one 3. A decretive or mandative authority a power of commanding civilly what God commands in matters of Religion appertaining to the outward man a The King of Nâ—â—iveâ— did not respectively command the duty of Fasting and Prayer as convenient and profitable leaving the people to their liberty of practice therein to obey or disobey that command which suited best with their own judgments or consciences but heâ— doth positively decree it and that as an absolute necessary meanes to turn away the wrath of God from that Kingdoms and therefore he bound them in obedience to that decree by the force of civil authority upon a sacred groundâ—so in matters of saith aswell as practice a the Magistrate may command what the Word commands either expressely or by clear inference and naturall deduction a An Act if it bee good in it self cannot be evill upon his order the nature of the thing is not altered upon his command neither is the obedience given thereto thereupon unwarrantable a nay rather those that obey the command of the King and Nobles are said to obey the word of the Lord those that disobey are branded as scorners of God and godlinesse Abrahâ—â—â—â— Prince amongst the people a aswell as a Father to his Children as a Master to his Servants is commended by God for imposing the force of a command upon his houshold to keep the way of the Lord a What should I speak of Ioshua a What of David a Ruler saith he whether in an occonomical or political State must rule not only in justice to men but in the fâ—ar of God and bee as the sun for refreshing light and life unto his family or Kingdome Ezra's hands were strengthned in the service of the Lord by the command of the King for which he blesseth the Lord and yet this King a Heathen Religion doth not at all diminish the Civill authority of Magistrates in causes sacred but rather strengthneth that authority by sanctifying the same defining the end the means and ordering the
not be healed what may we feare but judgment advanced to the skies which the Lord prevent for the fall will be heavy on those who procured and who continued this wound Thirdly What Lawes or Liberties have incouraged the hearts of wicked ones or strengthened the hands of â—inners by too much lenity or indulgence those Lawes must be reformed and established with greater severity and with due authority ordaining such lawes such executioners superior or inferiour in every place as may be faithfull in the discharge of their duties in conscience in obedience unto God ultimately Many Lawes are without life whereby prophanenesse increase and the land mourneth under the pressure of the sinnes of the inhabitants thereof what Adulteries what Incâ—sts what Pride what Oppression yea what Pagan Ignorance what grosse Prophanenesse what secret Idolatry what contempt of divine Worship Sabbaths Ministers Saints â—ad symptomes of a declining State and prognosticks of irrevocable ruine without speedy prevention and remotion by a blessed and effectuall reformation This we have promised to God and the world we have prayed for but oh that we were tender and observant of our duty conscientious 〈◊〉 vigorous in our endeavours to suppresse all sin to advance all godlinesse in the highest degree in our selves and in all others lest the flying rowle of vengeance 〈◊〉 in upon the Nation There are mighty crying sinnes the sinâ— of Sâ—doâ— yea such as are not named among the Gentiles to be found in England for which the Lord hath smitten us although wee have not returned to him that smitâ—â—h us that his anâ—er is not turned away but his hand is stretched out still he aâ—â—licâ—â— us in our choicest comforts the very supports of life the field is wasted the land mourneth the fruit trees are withered the beasts groane the flocks of sheep are desolate that a faithfull Land is made barren for the wickednesse of those that dwell therein The Lord hath been is still hewing at the root of this Nation this Parliament his compassion hath râ—wled within him unwilling he hath been to make England as Ireland as Germany Oh that the sinnes of this preserved remnant create not a new controversie that our overthrow be not like the overthrow of Sodome who would have thought in so fair a morning a Storm should have risen but a Tempeâ—â— of fire and Brimstone who could have feared and yet it came in an instant suddainly No priviledge will exempt a sinfull Nation from the punishing hand of a divine justice no greatnesse can secure it against heaven no wisdom can establish it if sin be found in the skirts of it Not the presence noâ— prayers of the Saints not the Oracles nor the Ordinances of God no humiliation without reformation can divert that reproach which sinnes bring upon a Nation those judgments which they procure Every maâ— begin with himself with his Family leâ—t the Lord first visit there many a Princely and Noble Family in this State hath faln by the sword of the Lords indignation such who thought themselves too great to be good who were unwilling to be informed who hated to be reformed these have drunke the wine of the Lords fury and were moved and â—â—d they have spued and are falne never to rise up more These things happened unto them for examples unto 〈◊〉 if we â—â—ake off God God will shake off us the Lord hath a controversie with the Nations he will plead with all â—leâ—â— hee will give them that are wicked to the sword the Lord is now upon that worke which others are grieved at are unwilling unto that is reformation which will cost fire and sword two parts shall dye the third shall passe through the fire he is upon Reforming Parliament Army Nation the hand of the Lord shall bee upon the Cedars of Lebanon the Oakes of Bashan that himself alone may be exalted The Lord is dashing the son against the father brother against brother neighbour against neighbour hath mingled a perverse spirit in the midst of England and no wonder the greatest part of men professing Religion are without Religion are against Reformation Christians in name but worse then heathens in nature all crying pleading for reformation but few subjecting submitting unto the power and the authority thereof the potion that should heal us maketh us more sick the humors of this Nation are so farre from evacuation that they are now more inraged God would have healed Israel and the iniquity of Ephraim discovered it selfe a sad presage of judgment and ruine But if after all this we begin with personall reformation if those who are the reformers of others do especially reforme themselves Persons Families Parliament Laws then shall the light of this Nation break forth as the morning the darkness thereof shall be as noone day and the health thereof shall spring forth speedily When the Lord hideth his face who then can behold him but when he giveth quietnesse who then can make trouble Oh that England may be the glory of the earth the emulation of Jew and Gentile Fourthly and lastly as a faithfull Magistracy is the support of Law so a learned pious painfull and soul-saving ministery is the best support of Religion and without the conjunction of these their mutuall concurrence in Counsell in authority no State can prosper Thou leddest thy people like a flock by the hand of Moses and Aaron The power of Magistrates and of Ministers are divers one from another the power of the one being Ecclesiasticall of the other civill yet in respect of the exercise of this power they ought not to be divided the one from the other because they are powers to confirme not to prejudice the being or wel-being each of other The Harvest is great the labourers are few Many there are amongst us whom the Lord hath fitted with graces with gifts and choice abilities able and understanding men in the Lords work It was Ezra his care Nehemiahs Jehosapbats and Josiahs who did also encourage in the work of the Lord all who were faithfull in their ministration providing for them a comfortable and honourable maintenance Christian Magistrates or the supream authority of a Nation hath the power of Christ in them to depose and deprive in case of unworthinesse as Solomon did Abiatâ—ar all such as are ignorant erroneous and scandalous as be prophane or formall for from such a ministery tolerated ignorance error formality and prophaneness flowes into a Land or Nation And if a faithfull soul-saving Ministery decay the greatest glory and blessing in a Nation yea the security and tranquillity of that State is departed from it without which no State can expect such a people their friends they willingly allowing them to be Christs foes to live in ignorance darknesse and error without means and remedy to inform to reforme their deluded seduced souls ready to perish to be destroyed unto all eternity The
darke corners of England pity and remember those whose soules cry aloud for bread who inhabit the shadow of death unto whom Jesus Christ is no more known then unto poor Indians who have no love unto no delight in knowledge nay who deride the means of grace who have been your enemies hitherto but such as have been Christs Papists and Atheists improve your power which God hath given you over them to gain their souls to the knowledge and love of the truth and wayes of Jesus Christ False Religion hath been carried on by fire and faggot by force and strength but pure Religion by the arm of God by the spirit of the Lords mouth speaking from heaven by contemptible instruments against the strongest opposition without the help of the Princes and Monarchs of this world nay against all their fiery opposition and fierce persecution by the travells of a few poor Fishermen Some may question the authority and dispute the Call of such but those who are truly judicious and humbly pious can distinguish between the subject and the adjunct such persons being throughly manifest unto God and to the consciences of good men It is the grand design of Satan it ever was ever will be if has cannot pluck these 〈…〉 to darken the light in heaven to prejudice that divine 〈…〉 that powerfull operation which the word should find â—o the hearts of the hearers by some pretended error in the person in the Call This plot as old as Nâ—aâ— was 〈◊〉 one thousand six hundred years agone and then carried on 〈…〉 on purpose to prejudice the work in the very time of Reformation They questioned the Call of John to his Ministery of the Lord J. Christ to his They despised the Person contemned the power of the Apostle Paul even those who were his children begotten by his Ministry to whom he had been throughly made manifest in all things such as had formerly received him as an Angell of God yea as Christ Jesus who would haâ—â— plucked oâ—t their eyes to have done him good yet these even these injured the Apostle stood in a kind of enmity and opposition unto him vilified his Ministry prefer'd a weak yeâ—â— corrupt Ministry beyond that which the Lord had 〈◊〉 blessed and sanctified to the converting and saving of theirs with the soules of many others Verily every man at his 〈◊〉 state is altogether vanity 2. Justice is the support of Religion Is not this to know mee saith the Lord to doe judgement and justice to judge the cause of the poore and needy The neglect of justice is punished with the greatest judgments from heaven procurâ—th certaine and sudden misery after the fairest hopes of mercy 〈…〉 sun-set even at noon day and is numbred amongst the mightâ— sins of a Nation which the Lord will not pardon when 〈◊〉 is a cry in the hearts in the families of the oppressed this cry is loud in the cares of God if the yoke of cares of griefs by the losse of the estates of the lives of oppressed ones â—f the heavy burthens pressing the minds oppressing the families of poor men be not broke off speedily this hastneth the desolation the devastation of great families and of Nations also aâ— honor no parts no power can secure the greatest from Divine justice or from humane hatred in case of such neglect If 〈◊〉 be tyrannicall the Souldier shall do that justice for an oppressed people which they could never obtain from Sycophantical Royallists if States abuse their power betray their trust the same God hath ordained the same nod for 〈…〉 which renders the persons the actions of 〈◊〉 〈◊〉 honourable in the hearts in the eyes of God of good 〈…〉 procures a Nation mercy and peace â— spâ—â—dy a 〈◊〉 establishment to the greatest prosperity thereof to all 〈◊〉 1. Justice Restrictive in restraining the exorbitant power of some in calling others to due account intrusted with the affairs of the publick The Romans not only oft changed their Magistrates but instigated the people to accuse such 〈◊〉 they found perfidious and self-seeking in their Offices whereby their Common wealth flourished Queen Elizabeth when her great Officers of State at any time complained that it was to her dishonour to hear and receive so many accusations against her great Counsellors of State as she did they tending to their discouragement because to their disparagement she replyed that she was Queen of the small aswell as of the great and therefore she would hear the meanest subject and if the charge were unjust she would censure the accusâ—r iâ— just â—he would not protect the greatest from justice Samuel when the people 〈◊〉 discontent with Aristocracy and doâ—ted upon Monarchy they would have a King and Judges no longer he instigated all men that could justly do it to accuse him of injustice 〈…〉 the Lord and before the King a singular example of 〈◊〉 and justice a president to all persons at all times in all placeâ— to act so righteously that they stand â—lâ—er before God in their consciences and against the censures of the wholeworld 2. Justice Vindictive in punishing the nocent and not permitting the guilty to goe free justice must be impartiall without respect to persons even the highest acts of viâ—diction justiceâ— It is said of Levi that he regarded neither father noâ— mother nor brethren nor children and the blessing of peace wâ—â— upon him What should I speak of the act of 〈◊〉 of Samuel upon Agag K. of 〈◊〉 of Jebâ—jadab upon 〈◊〉 Jebijadâ—â— it the declining State of Judah fals upon an act very irregular yet in that case truly justifiable he contriâ—â—â— the deposition of 〈◊〉 Infinuates to that and into the â—ffections of the Souldiers and to strengthen himself he ingageth them in this design 〈◊〉 proclaimes a new King in the Kings minority modells the 〈◊〉 swears the people to submission to those Laws enacted by â—â—â—self makes a decree that whosoever should break into the ranges should dy although it were the Queen and accordingly commanded her execution in the Royall City near to the Court the place of her sin ordained to be the place of her suffering before all the people yet this was not without blessing and successe from heaven saith the Text the neglect of 〈◊〉 upon Bâ—nhadad King of Assyria brought a sword upon Abaâ— the neglect thereof upon the house of Saul by the Princes of Iudaâ— procured three years famine upon Israel the want of impartiall justice imboidens the wicked in sin disheartens the godly in rightcousnesse As justice must be impartiall in respect of persons so of â—â—ses criminall or civill administred with due respect to the truth of the Cause to the justification of the righteous to the condemnation of the wicked a more gratefull service to God then sacrifice It is recorded by Solomon to be the character of a person very ignoble to respect persons in judgment for a 〈◊〉 of bread
sinnes infinite saith Job Open thy mouth for the dumb that is the patient expectance of the poor doth pleade the cause of the needy saith the Lord that he may forget his Povarty and his misery no more least the dumb sigâ—es cry aloud to heaven for justice upon those who would not afford them justice the complaine of such pieroeth the heavens 〈◊〉 the heart of the 〈◊〉 in the wals the timber of the house procâ—teth judgement menâ—ilesse to those who shewed no mercy Iob telleth us that his soul was grieved for the necessities of the poor to whom he was a father from whom he never withhold their desire never caused their eyes to full that hee searched out their cause for them whereby the blessing of those ready to perish came upon him saith he if ever I failed them when I might have helped them in the gate that is in the right of their cause by a speedy administration of Justice them et my arm fall from the shoulder blade and let it be broken from 〈◊〉 bone and he gives this for the reason this I did because I feared the Almighty destruction from the Lord was a terroâ— to me by reason of his highnesse I could not endure that is he knew that the Lord would be very angry with such neglect and how unable he was to bear divine displeasure and therefore he durst not but judge their cause speedily with respect to their necessity to their importunity The Lord speaking to the Governors of Israel commands them to execute judgment in the morning that is early speedily in the greatest necessities and extremities of his people without tedious attendance and circumstance lest saith he my fury goe forth like fire and there be none to quench it shalt thou reign because thou closest thy self in cedar did not thy father do judgment and justice and then it was well 〈◊〉 him he judged the cause of the poor and needy and then 〈◊〉 was well with him was not this to know me saith the Lord but thine eyes and thy heart are not but for thy covetousnesâ—â— saith he unto Jehoiâ—kim therefore thou shalt be buried with the buriall of an Asse the neglect of justice hastens divine displeasure procures humane hatred Such cannot plead want of opportunities to afford every person in every cause audience the weightyest and important affairs of State depending upon them they not wanting power as Jâ—â—bro counselled in the liâ—e case to ordain Commissioners in Hundreds or Counties men fearing God to hear and determine such causes as can â—e determined in no other Court but by such Authority were such cases their own did their persons or their relations suffer by such neglects they would find time and friends to serve themselves he that ruleth over men must be just and ruling in the fear of God as the light of the morning when the sun riseth even a morning without clouds I shall conclude this head with three or four Corollaries as the foundations of Justice 1. Measure every civill action by a divine rule There is an eternall justice in the divine law and every humane constitution no further binds any soul to obedience active then it hath sympathy and agreement therewith Every Legislator ultimately intends obedience active rather then passive in cases weighty and momentall tending to the necessary constitution and preservation of Societies and Common-wealths but no law can give satisfaction to the conscience with which I am bound to obey if it be not primitively grounded upon the word either directly or by necessary inference The power of the Magistrate is not absolute his authority is ministeriall his jurisdiction is restrictive his power limited to the word as his rule which onely makes his command lawfull and he commanding what God commands a witting and wllfull breach thereof with a disloyall minde is a double sinne against God commanding against the power ordained by God All posiâ—ive constitutions tending to civill peace to common good are generally commanded by God in his word and to be obeyed upon paine of judgment and humane lawes urging those acts morally good do but enjoine what God requires these law-makers therein being the Lords extentors administrators or assignes to execute what he prescribeth The necessity of all law doth arise from the necessity of the end thereof and proportionable to that end which is publick good profit safety and liberty so great is the necessity of constitution and observation for any to impeach or prejudice the power ordaining to obstruct or interrupt the end for which that power or law is ordained such an act is usurpation presumption and rebellion in that person whosoever he be and is a fiâ—ue not only against man but God whose word enacts that law to such an end in generall terms Secondly The moral Law the ground of justice under the Gospal doth not onely binde us Gentiles to the rules of justice commutative or distributive but the very same penalties primitively imposed by God upon the Jewes in the same cases do as well oblige us to the same punishments because the morall equitie of those lawes remaine Hence from the equity of that Politique law the spirit of God argeth the necessity of maintenance of ministers under the Gospell This is an everlasting Maxim that what law was given to the Jewes and not as Jewes i. e. respective as a people in Covenant with God above all other Nations as a people redeemed from bondage preserved in the Wildernesse delivered from the deeps possessed of Canaan but as mortall men subject to the like infirmities with those of the Nations alike bound to the observance of the lawes of nature dictates of conscience and principles of religion reason and justice with others naturally the same law is as binding to us as to them If prudent Philosophers or wise Statesmen for the preservation of Societies Families or Common-wealths by natural reason and conscience judge that necessary and just for and in their owne State which the Law of God determines such in the Politie of the Jewes as death in cases of murther adultery c. this law cannot be said to be peculiar to the Stars of the Jewes the same reason binding all Nations to the saâ—â— observance which did binde them to obedience Upon this ground the Lord inforceth the judiciall law upon the Jews forbidding them to walke in the manners of the Nations because for such sinnes the Lord abhorred those Nations Every judiciall Law hath the same morall reason to inforce obedience the same common equity inherent in it if it upholds the State or intends the establishment of any of the three States of the world i. e. Families Churches or Common-wealths Thirdly The best men in making Lawes are subject to humane frailties to errour to ignorance to misinformation to prejudice and mistake and when they have made lawes as neare as possibly agreeable to divine equity in their owne apprehensions